6542 —עזיבת הרבנות, אחריות לחיי היהדות, וצמיחה אישית

B"H, 7th of Marcheshvan, 5719. Brooklyn.

Shalom u'Vrachah!

In response to your letter with its attachment, in which you write that you left your synagogue before the summer, etc.

Apparently, your intention is that you left the rabbinate altogether. This is surprising—especially since you have been in the United States for several years now. From your published articles attached to your letter, it is clear that you are interested in the state of Judaism here and in ways to improve it. Therefore, your decision to stop serving as a rabbi is completely incomprehensible. Do you really think this will bring about improvement and correction for Jewish values here in America?! Especially if what you write about your organizational skills is true—this only increases your potential and therefore makes the retreat from this arena even more problematic; it is more accurate to call it fleeing from the field.

Regarding what you wrote (apparently as an explanation for your step), that in your position you had to submit to the lay leaders (baalei batim), etc.—this too is not a sufficient reason at all. Since ultimately there must be a change in the attitude of lay leaders toward their rabbis, such change cannot come from those who are indifferent to submitting to them but only from those who fight against it. It is highly unlikely that the lay leaders themselves will fight against their own control over rabbis; any movement must come specifically from the rabbis themselves. The approach of 'I saved myself' has already been rejected by great Torah leaders—especially by the great Chassidim.

This also relates to our current time—the weekly Torah portion we read was Parshas Noach. As explained by the holy Zohar regarding the puzzling fact that the floodwaters are called 'the waters of Noach,' even though he was a righteous man in his generation. The reason for this name (Zohar I:67b): because when G‑d told him he would save him and his children but did not pray for mercy on the world and they were destroyed—for this reason they are called 'the waters of Noach.' That is, even when one hears an explicit command from the Creator of the world (as written there: 'Come into the ark and I will wipe out all existence'), this does not exempt a person at all from rejecting an attitude of 'I saved myself.' If this was true before Matan Torah—all the more so after receiving the Torah, where "Love your fellow as yourself" (Vayikra 19:18) is a great principle of the Torah—and all the more so after the mutual responsibility undertaken at Arvos Moav: all Jews are responsible for one another.

It is understood that one can work to improve Judaism even without holding a rabbinic position—and sometimes even accomplish much more—but unfortunately, when observing those rabbis who left their positions for whatever reason—they did not enter into activities requiring self-sacrifice, etc.

Regarding what you wrote about entering business or commerce if there is a suitable offer,

In general, matters like these are pursued in the manner of "your friend has a friend" (Bava Basra 39a): one speaks with friends and relatives about one's aspirations and asks them to inquire among their acquaintances as well; surely you are doing so too. Of course, if I hear of a suitable offer I will inform you or let others know of your interest; what I wrote at the beginning of my letter does not pertain to this matter.

I take this opportunity to urge you regarding fixed times for studying Chassidus—which especially in our times is essential—in addition to being included in the general obligation of Torah study which applies to all parts of Torah. See on this fiery words in Shulchan Aruch by Rabbeinu HaZaken (Laws of Torah Study ch. 2 sec. 10) regarding fulfilling the mitzvah from Torah law: "You shall diligently keep all this mitzvah" (Devarim 11:22)—founded on the words of the Rishonim, who were as angels: the Smag (Sefer Mitzvos Gadol) and others, as explained also in the preceding sections there.

Blessings for suitable livelihood according to your talents and fulfillment of your mission, amidst Klal Yisrael—as the Mishnah states, "I was created to serve my Creator" (Kiddushin 82a).

And with blessing for good news in all of the above.

Summary

The Rebbe teaches that abandoning communal responsibility does not bring improvement; true progress comes when dedicated individuals actively work within their communities despite challenges. Personal growth through Chassidus study remains vital alongside seeking appropriate livelihood.